Microsoft Word - Taimni - The Science of Yoga.doc

If each object pf mental perception is a mere bundle of properties which pro-
duce different impressions upon different minds, then, mental perception may be con-
sidered as a purely subjective phenomenon and it may be argued that the object need
not have an independent existence apart from the cognizing agent, i.e., the mind. This
purely idealistic theory of philosophy is disposed of by the objection raised in this Su-
tra. If the object of mental perception is only a product of the mind which perceives it
and has no independent existence of its own, then, what becomes of the object when
the mind ceases to perceive it? If we accept the purely idealistic theory that objects in
the external world have no real existence of their own but are mere creations of the
mind then we are led to the absurd conclusion that the external world appears and dis-
appears with the appearance and disappearance of objects in the mind of each individ-
ual, and it becomes difficult to account for the uniformity of experiences of different
people with regard to different things and the harmonious co-ordination of observa-
tions made by different individuals.
No useful purpose will be served by going further into the implications of this
theory. It is enough to note that Patanjali does not accept it. The Yogic philosophy rec-
ognizes the existence of ‘objects’ outside the mind. It is these objects which stimulate
the mind in particular ways and produce impressions which are then perceived by the
Purusa. It is true that the objects which produce the impressions are considered to be
mere combinations of Gunas. It is also true that the mind perceives not the objects
themselves but the impressions made by them upon it. But still, there is something ex-
ternal to the mind which stimulates the mind to form images whatever its nature may
be. It will be seen, therefore, that the theory of mental perception upon which the
Yogic philosophy is based steers a middle course between pure idealism and pure real-
ism and reconciles in a harmonious conception the essential features of both. The main
postulates of the theory are given in the next few Sutras.